English
Therefore, the lord of the four families is unified by the Vajra family, and the lords of different families become one. And the groups are distinguished by their own small families, so the lords of different families act separately. Then, since there are distinctions by one's own small family, the vast mandala should also belong to the group, but this is not the case. Because although the vast mandala is distinguished by its own small families, in general, it is accomplished by one lord. As it is said in the "Extensive Ritual": "Vajrasattva is the mandala, the gods of the four families and their retinues." Fourth, great accomplishment: Having practiced in this way, after the number of days as mentioned before is complete, signs of accomplishment appear, such as painted Buddhas smiling, lamps स्वतः burning, and objects boiling in oil, and one has firm faith in this. On the last day, the ritual of obtaining accomplishment should be performed, the procedure of which is: outwardly perform an extensive fire offering, inwardly turn the mandala, accumulate objects of accomplishment, wear fine ornaments and clothes, and correct the ritual text. During recitation, do not radiate light outwards, but only gather it inwards. Gather the blue light into the nature of accomplishment and infuse it into the beings of the objects of accomplishment and the practitioners. After that, perform liberation and union offerings. Among them, the actual method of obtaining accomplishment is to obtain it from the emptiness of the deity, objects, and consort. The first is to obtain it from the general and individual deities through invocation, combined with the offering of emptiness, that is, to invite the Buddhas, make offerings, and integrate the accomplishment into oneself. The second is to obtain it through invocation and to enjoy the objects of accomplishment. The third is to obtain it through the guru's oral instructions in conjunction with the union offering. After that, perform the empowerment of accomplishment, perform the remaining offerings, outwardly give tormas, inwardly gather the mandala, seal with the conduct of the four activities, release the restrictions, and protect the place. Details can be learned from the mouth of the guru and from the sadhana ritual. Here, mainly explaining the scriptures, briefly describe the two offerings of union and liberation, there are three in total: the union offering of Āli, the liberation offering of Kāli, and the practice of using the two as objects of use. The first also has the object of what to combine with, and the method of how to combine.
Chinese
为什么需要结合以及结合的三种方式？首先，总的来说，有天女、龙女、劣种女三种。瑜伽士观想修行，前两种力量强大是真实的，后一种是人类的女儿，如果力量弱小，那么三种都是人类的女儿。这三种的区别依次是，从年龄上来说，分别是十二岁、十六岁和二十岁。从脉的角度来说，有具骨髓脉者、具平等脉者和具残脉者。从菩萨心的角度来说，有日月二者皆漏者、日漏者和二者皆不漏者。从结合方法上来说，有二者都结合、与他人结合、知道自乐结合方法者。具体来说，学派大师将之分为八种，如《誓言光明》中所说：莲花者、骨髓者、具纹者， 牛者、嫩枝者， 独茎者、火触者、杂交者八种。这些的特征也大致如前所述：柔软正直腰长，上半身和下半身匀称，肢体纤细柔滑关节圆润，额头开阔眉毛修长，眼珠中央有乌 উৎপལ་（藏文，梵文：utpala，梵文罗马拟音：utpala，汉语字面意思：乌 উৎপལ་花）的颜色，嘴唇的宽度适中。身体散发着水、檀香、樟脑的香味，能保守秘密，智慧缓慢增长，有信心，容易相处，欲望强烈，应该在秘密的地方享用。如是说。那么，如果区分好坏特征，认为坏的应该完全避免，那就不是了。如“区分或不区分”，意思是瑜伽士如果能力弱就区分，能力强就不区分而享用。前辈们这样说。《释论小品》中说：在息增中，区分或在怀诛中不区分。这是四种事业明妃的区别。实际上，就像所说的成就和事业的明妃一样，可以区分种类，或者不区分也可以，因为首先如果贪执，那么所有女性都应该被平等地视为慈悲的对象，并且在智慧的自性和处所上也应该平等地安住。第二，如《光明》中所说：宣说灌顶、誓言、法三种，五种姓的彩粉在身上喜悦，以善巧方便根据情况结合。这句话的意思是通过结合，以时轮的四种次第修行，金刚上师将具有特征的明妃带到禅房内，让她出浴，佩戴装饰，宣说佛法，给予誓言，以及欲望的
English
Why is union necessary, and what are the three ways of union? Firstly, in general, there are three types of women: goddesses, nāginīs, and women of inferior lineage. For yogis who contemplate and practice, the first two with great power are real, and the last one is a human daughter. If she is a human daughter with little power, then all three are human daughters. The differences between these three, in order, are: in terms of age, they are twelve, sixteen, and twenty years old respectively. In terms of channels, there are those with marrow channels, those with equal channels, and those with deficient channels. In terms of bodhicitta, there are those who leak both sun and moon, those who leak the sun, and those who do not leak either. In terms of methods of union, there are those who know how to unite both, to unite with others, and to unite with self-bliss. Specifically, the master of coquetry divides them into eight types, as stated in the "Clear Light of Samaya": Those with lotus, those with marrow, those with marks, those with cow, those with tender branches, those with single stem, those with fire touch, and the eight hybrids. The characteristics of these are also generally as mentioned before: soft, upright, long-waisted, with balanced upper and lower body, slender and smooth limbs, round joints, a broad forehead, long eyebrows, eyes with the color of utpala (藏文，梵文：utpala，梵文罗马拟音：utpala，汉语字面意思：乌 উৎপལ་花) in the center, and moderately wide lips. The body emits the fragrance of water, sandalwood, and camphor, is able to keep secrets, has slow-growing wisdom, is faithful, easy to get along with, and has strong desires. She should be enjoyed in a secret place. So it is said. Now, if we distinguish between good and bad characteristics, thinking that the bad ones should be completely avoided, that is not the case. As it says, "Distinguish or do not distinguish," meaning that if a yogi has little power, he distinguishes, but if he has great power, he does not distinguish and enjoys. The former ones said this. In the "Small Commentary," it says: In pacifying and increasing, distinguish, or in subjugating and wrathful, do not distinguish. This is the distinction of the four karmas' vidyās. In essence, just as the vidyās of accomplishment and activity are explained, one may distinguish the types, or one may not distinguish. Because firstly, if there is attachment, then all women should be equally regarded as objects of compassion, and they should also be equally established in the nature and place of wisdom. Secondly, as it says in the "Clear Light": Explaining the three: empowerment, samaya, and dharma, the colored powders of the five families rejoice on the body, skillfully applying them according to the situation. The meaning of this statement is to practice union through the four stages of approach and accomplishment of the Kālacakra. The vajra master leads the qualified consort into the retreat room, bathes her, adorns her, teaches the Dharma, gives the samaya, and the desires of the
Chinese
通过增长安乐来成办的是近修。将父母观想为天神，加持空行秘密金刚和莲花。在明妃莲花中央，生起任何聚集的坛城。以结合的表示来劝请是近近修。之后以四手印享用无二。在四个脉轮中确认智慧。使安住于觉悟众生的坛城中的分别念，以安乐的滋味感到满足。以安乐的光芒供养和迎请十方所有的善逝。从他们结合之处降下的菩提心，从我的头顶进入。经过四个脉轮降到明妃的虚空中是修法。在明妃的莲花坛城中。如此等等说了一个偈颂。通过上师的口诀获得成就。修法日月精华，以坛城金刚舌来取用。因此在最后日落的黎明时分，以父亲的金刚舌取用，并通过回遮的方法到达自己的位置，与无漏持明结合是大成就。第三是，空行母明亮燃烧寿命等等，因此是共同的。变成如意云的主人，因此显示了成就殊胜成就。这两个的差别在《抛掷针》中说，前者观想为五股金刚舌后取用的功德，后者以秘密金刚取用的功德。第二，关于度脱，所度脱的对境，在何处度脱的处所，由谁度脱的补特伽罗，在何时度脱的时间，如何度脱的方法，为何度脱的必要。第一是，成为田的殊胜和殊胜支分们，这是说有二，殊胜吉祥清净的田，殊胜支分以大悲摄持的田。第一是，婆罗门第七世，因为他的身体是成就的特殊物质，就像劝请为了利他而布施一样。第二是，在《明光》中说，三宝上师身之仇敌二者，违犯誓言邪见和谄媚者，聚集而来和损害一切者，誓言仇敌具有恶劣行为者，三恶趣和十者，瑜伽士们全部接受。所度脱的十者是大悲的田，宗喀巴大师的
English
Accomplishing through increasing bliss is approach. Visualizing the father and mother as deities, blessing the Dakini's secret Vajra and Lotus. In the center of the consort's lotus, generate the mandala of whatever gathering. Urging with the sign of union is close approach. Then, enjoy non-duality with the four mudras. Identify wisdom in the four chakras. May the conceptual gatherings dwelling in the mandala of the Buddhas be satisfied with the taste of bliss. With the rays of bliss, offer and invite all the Sugatas of the ten directions without exception. The Bodhicitta descending from their union enters from the crown of my head. Passing through the four chakras and descending into the consort's space is accomplishment. In the consort's lotus mandala. Thus, and so on, one shloka was spoken. Obtain accomplishment through the guru's instructions. The essence of the sun and moon of accomplishment, take it with the mandala Vajra tongue. Therefore, at dawn on the last evening, take it with the father's Vajra tongue, and by the method of reversing and scattering, reaching one's own place, uniting with the stainless Vidyadhara is great accomplishment. The third is, Dakini bright blazing life and so on, therefore it is common. Becoming the master of the wish-fulfilling cloud, therefore it shows the accomplishment of supreme accomplishment. The difference between these two is stated in "Throwing the Needle," the merit of taking the former after meditating on the five-pronged Vajra tongue, and the merit of taking the latter with the secret Vajra. Second, regarding liberation, the object to be liberated, the place where liberation takes place, the person who liberates, the time when liberation takes place, the method of how to liberate, the necessity of why to liberate. The first is, the excellent and excellent parts that become fields, that is to say, there are two: the excellent auspicious pure field, and the excellent part, the field held by compassion. The first is, the seventh birth of a Brahmin, because his body is a special substance of accomplishment, like urging to give for the benefit of others. The second is, in "Clear Light" it says, the Three Jewels, the teacher, the two enemies of the body, those who break vows, those with wrong views and flatterers, those who come together and harm all, those enemies of vows who have evil behavior, the three lower realms and the ten, all yogis accept. The ten to be liberated are the field of compassion, Je Tsongkhapa's
Chinese
掘藏降伏法，唉玛，三界众生们啊！不觉迷乱真可怜！以慈悲度脱之誓言，并非杀戮与镇压，如是说。又，殊胜为十地之七人，殊胜小者为三恶道。又，殊胜为所度何者，殊胜小者为招请嚓惹与舍钦而度脱。又，《娘氏释》中，殊胜为活人，殊胜小者为尸体等。如是亦说。第二，于坛城内，置于法生中央之日月轮上而度脱。黑汝嘎猛厉尊云：以卡杖嘎击打，于其内，日月之上仰卧倒。如是说。第三，度脱者，乃精通之导师与金刚使者。其中，导师者，精通于自性度脱之见，禅定度脱之体验，根境时节度脱之行，大方便度脱之诀窍，以及现证度脱之事业。金刚使者有三：慈悲执持金刚，三界度脱金刚，智慧施舍金刚。此三者依次精通于执持所度者，度脱，以及施舍。第四，荟供之末尾，午夜之时。第五，观修我慢手印。如是等开示，其中有二，前行与正行。初者，事业仪轨之念诵完毕后，执持金刚于手上书写五勇士字，执持所度者，引至坛城内导师处，陈述事业，导师答复，以毗湿婆之咒驱逐邪魔，于所度者之顶门，生起净除恶道之本尊，以彼咒加持之芥子，从顶门向下撒，净除罪障，以薄伽梵母之咒，遮止往六道之门。第二，真实度脱，有断绝生之相续，遮止生起之门，识转法性，于母之虚空，于圆满金刚萨埵之坛城，于密严刹土，以及于尸陀林度脱等七。初者，以自性大威德之我慢，所度者之身体贪欲